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Nu Sonne l'Vonne
Originally founded in the year 226 BCA, Nu Sonne l’Vonne began as an edited commentary on a single transcription of the influential book, “Nu ju’Nosse’parre la Jusse Ruberre DuClaude la Jeansville” (The Philosophical Musings of Prince Ruberre DuClaude of Jeansville). The work was an attempt to make the intellectual reasonings of Nu Jusse DuClaude (The Prince DuClaude) on the subjects morality, deity, and eternity, accessible to the literate community at large: a portion of the Northern Mandari population that experienced a great increase in the years 260-180, following a widespread push towards education and thus class equation. Religious Teachings and Structure The teachings themselves rely on both direct quotes, which are regarded as “Ollon’da” (Revered), and on paraphrased/simplified concepts, which are regarded as “Kossarre” (Gn. Honoured). There is no central place of pilgrimage, or even a set class of religious leaders. The text, which is called Nu Sonne l’Vonne, for which the religion is named, argues for individual spirituality through good works under no external compulsion. The religion states that any good done for it’s own sake is a true/high good, whilst good for which one receives acknowledgement and gratification, whilst it may not always any less good, cannot be more good than an act of true/high good. Nu Sonne l’Vonne holds eternal self-betterment, and the ability to learn from the past rather than merely regretting it, as the highest aim of any follower. Nu Somme l’Vonne tells its followers that true beauty is their reward for true good, and that even though we all search for eternity (“Nu Vonne’ia”, the Final/Definite Sigh), and even though Nu Somme l’Vonne encourages this, followers must understand that “eternity” itself may never be more than a concept. On top of these true/high goods, the text also lists 11 evils, and states that these evils are all truly one and the same, as they all spring from pride and greed and ignorance. These 11 evils, Nu Sonne l’Vonne argues, corrupt the world around you, and corrupt those who seek The Three Whispers: Truth, Beauty and Eternity. The 11 Evils The 11 Evils are identified by Nu Jusse DuClaude to be the source of all evil and suffering, and the first 10 are ranked in no particular order. However, many scholars have argued over the meaning and reason behind the inclusion of the 11th evil, which is, unlike the first 10, a metaphore. To hurt your fellow man with words or blows where there stands a way for peace; To take from those who have a greater need than yours; To turn away from a plea to which you can lend aid; To act in good ways for evil purposes; To act in ways with the sole purpose of misleading others into seeing in you the true/high good; To abuse what power you have over another towards your own gain; To harm what is beautiful; To turn aside one who asks a question; To seek ignorance; To turn your back on truth; To walk in the dark where a light may be cast for aught but fear of the dark; The 11th Evil "To walk in the dark where a light may be cast for aught but fear of the dark; this is the last evil." -- "Nu Sonne l’Vonne, Pua’nosse’parre in Piro Nosse’parre: Alonne’ita la Nu ju’Nosse’parre la Jusse Ruberre DuClaude la Jeansville", The 11 Evils, Author Unknown. Unfortunately, Nu Jusse DuClaude provided no explanation for the 11th evil, and so followers are left to assume that it simply refers to any situation which you have the opportunity to improve for your own gain, regardless of benefit to others. If this were the case, and many argue that it is not, this leaves the question of what the intention or message of this statement is. Many scholars have come to the conclusion that this must mean that, 'when one is in a situation that they have the ability to improve for their own means, not doing so is an evil; unless the choice to not do so despite the means is undertaken because one has the means to improve their situation'. Such an intentional lessening (or more accurately, not bettering) of ones situation, in which one instead experiences this lesser state, can be regarded almost as a form of penance, or exploration, or an attempt to gather greater understanding and ultimately truth. But it is uncertain whether this view is the "correct" one or if, like eternity, this last evil may be nothing more than a concept that we search after and find our own meanings in.